But it is very seldom that such full reparation can be made. The consequences of our wrong acts cannot usually be removed or effaced. Wrong-doing is like the gate of hell—easy to open, but difficult, if not impossible, to close again. “She opened, but to shut excelled her power.” Instead of reparation, therefore, the conscience substitutes retribution—either reparation or the penalty; and the natural form of the penalty is an equivalent. Natural justice says, “An eye for an eye, a tooth for a tooth.” This the conscience thinks right; this is justice. All less than this is mercy; all more than this is revenge.
We think that if we analyze the feeling which the conscience gives us concerning the consequences of wrong-doing, it is this: First, conscience demands reparation to the injured party; second, it demands punishment as a satisfaction to be made to the law of right, and this suffering to be accepted as just by the guilty party; and thirdly, it declares that guilt [pg 247] should produce an alienation or separation between the guilty party and those who are not guilty.
To illustrate all this, let us suppose a case. A man, hitherto respected and trusted by society commits some great breach of trust, and robs the community. What does the conscience in such a case demand? First, that he should give up his property, and make, if he can, full restitution; second, that he should endure some suffering—that he should not continue to enjoy, as before, all his accustomed privileges; and third, that he should not retain his standing in society, and receive, as before, the countenance and esteem of honorable persons. Conscience requires that he should make atonement to those he has injured by restitution; to the law of right, which he has offended, by suffering some punishment; and to honorable men by keeping out of their way.
This, which the conscience teaches of an injury done to man, it also teaches of an injury done to God. The offence against man is a crime; the offence against God is a sin. For a crime, the conscience requires restitution, punishment with confession, and alienation from the good, which is shame. For a sin, the conscience requires, in like manner, restitution, punishment, and alienation. It merely transfers to God's justice the ideas of atonement which human justice has given to it.
But God's justice is not like man's. The ideas of atonement so abstracted are essentially false; and to convince us of their falsehood is one of the objects of Christ's death. It is to show us that God does not demand this full restitution, does not intend to inflict this punishment, and is not alienated from the penitent sinner. The death of Christ has done this.
§ 10. How the Death of Jesus brings Men to God.
As a matter of fact, the death of Christ has enabled men to come to God. “They who were afar off are made nigh by the blood [pg 248] of Christ.” As a matter of fact, it has lifted men above the fear of God into the love of God. And this must be a divine work. Not the mere death of the human being could have done this; but the God who dwelt in him has uttered his tender love, his forgiving grace, from the cross. “God was in Christ, reconciling the world unto himself.” The death of Christ is an expression of God's free grace. If we regard Christ, in his life and character, as a manifestation of God's will, then his pathetic and tender death reveals to us that God loves us even when we are sinners, before reparation or repentance; “for, while we were sinners, Christ died for us.”
There is, however, a difficulty in believing that we can be forgiven. This difficulty is in the conscience; and,—
(a.) To say there is no difficulty, will not remove it.